na hi duṣṭe satī vrajēd vrajēt puṇyaṃ yathā purah .
“A virtuous woman does not approach a wicked man, just as she does not approach a holy place.”
Structure
na hi duṣṭe sati vrajed vrajet puṇyam yathā purah
na (not) hi (indeed) duṣṭe (to the wicked) sati (a virtuous woman) vrajed (should go) yathā (as) purah (before) puṇyam (a good deed) vrajet (is done)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭe | duṣṭe | noun | locative · singular · feminine | in a corrupt or evil state |
| sati | sati | noun | locative · singular · feminine | while being |
| vrajed | vrajed | verb | √vraja · liṅ-optative · third | one should go |
| vrajet | vrajet | verb | √vraja · liṅ-optative · third | one should go |
| puṇyam | puṇyam | noun | accusative · singular · neuter | good fortune, virtue |
| yathā | yathā | indeclinable | — | as, like |
| purah | purah | indeclinable | — | before, earlier |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of non-duality by hinting at the intrinsic purity of the ātman. According to Shankara, the ātman, being of the nature of Brahman, is untouched by the external influences of dharma or adharma. The virtuous woman, symbolizing the pure consciousness, does not 'approach' the wicked, representing the unreal or ignorance, just as she does not 'approach' the holy place, signifying that the ātman is already in its true nature, beyond the dichotomies of good and evil. This interpretation aligns with Shankara's commentary on the Taittiriya Upanishad, where he emphasizes the ātman's unaffectedness by worldly interactions, pointing towards the ultimate identity of Brahman and ātman. This non-dual reading of the verse encourages the seeker to look beyond external moral dualities and realize the innate purity and unity of consciousness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as a metaphor for the relationship between the jīva (the individual self) and Īśvara (the supreme lord). The virtuous woman represents the surrendered soul, and her reluctance to approach the wicked symbolizes the jīva's natural inclination towards Īśvara, away from the bondage of worldly desires and ignorance. Rāmānujācārya might interpret this as an illustration of the concept of prapatti, or surrender, where the jīva surrenders to Īśvara, avoiding the 'wicked' paths that lead away from divine love. Madhvācārya, on the other hand, could emphasize the dichotomy between the righteous path and the wicked, reflecting his emphasis on the difference between the liberated and the bound souls, with the verse serving as a reminder of the importance of adhering to dharma to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a practical lesson in the pursuit of spiritual growth and self-realization. Swami Vivekānanda might view the virtuous woman as a symbol of the inner strength and discrimination that a seeker must cultivate to distinguish between the beneficial and the harmful. The reluctance to approach the wicked while also not needing to approach the holy place signifies the balance between avoiding negative influences and not becoming attached to external sources of validation or salvation. Rādhākrishnan, emphasizing the universal applicability of Vedāntic principles, could connect this verse to the importance of developing an inner compass that guides one's interactions and decisions, unswayed by external pressures or expectations, but rooted in a deep sense of purpose and integrity, thereby applying the timeless wisdom of the Upanishads to contemporary life's challenges.